Glory Be to Jesus Christ!
☀️
Romans XV, 1 — 'ἡμεῖς' - 'emeis' - 'we'.
Romans XV, 2 — 'ἕκαστος ἡμῶν' - 'ekastos emon' - 'each of us'. 'εἰς τὸ ἀγαθὸν' - 'eis to agathon' - (that it may happen) for (to) the good
. The preposition 'eis' emphasises that goodness is to be the result, the outcome.
Romans XV, 4 — 'εἰς τὴν ἡμετέραν διδασκαλίαν' - 'eis ten emeteran didaskalian' - 'for our (for our) learning'. The preposition 'eis' here shows the purpose and ultimate destination for which the scripture was written.
Romans XV, 5 — 'τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις' - 'to auto phronein en allelois' - 'to think the same thing in one another'. A complex phrase that means roughly 'to be of one mind', but the form itself can also indicate how one can achieve unanimity - to think 'in one another' (a parallel to perichoresis in the Trinity) - and think one thing. The key to this is to think first of all in one another
- that is, a person must be a higher value than thinking itself, thought must move from a person and seek the path to unity. And if someone does not think in one another
(far from accepting perichoresis), then the thought of such a person can hardly be one-minded
(most likely, only until the first non-trivial question or task).
Romans XV, 6 — 'ὁμοθυμαδὸν ἐν ἑνὶ στόματι' - 'omothymadon en eni stomati' - ' with one mind in one mouth; with one accord by one mouth'. More likely the second, because the mouth is not the main thing here, it only manifests the one-mindedness in question. The first variant may be misunderstood to mean that the one-heartedness is only in words
and not in deeds. 'ἡμῶν' - 'emon' - 'us' (our).
Romans XV, 7 — 'εἰς δόξαν' - 'eis doxan' - 'into glory; to glory'. The preposition 'eis' emphasises the movement towards glory and the state, the moment of 'entering into it', i.e. glorification.
For more information about the reading from the Apostle, please refer to the following link:
https://oleksandr-zhabenko.github.io/en/commentaries/23072023.html
Matthew IX, 27 — 'ἡμᾶς' - 'emas' - 'us'.
Matthew IX, 28 — 'εἰς τὴν οἰκίαν' - 'eis ten oikian' - 'into the house'.
Matthew IX, 31 — 'ἐν ὅλῃ τῇ γῇ ἐκείνῃ' - 'en ole te ge ekeine' - 'in (throughout) all that land (area)'.
Matthew IX, 33 — 'ἐν τῷ Ἰσραήλ' - 'en to Israel' - 'in Israel'.
Matthew IX, 34 — 'ἐν τῷ ἄρχοντι τῶν δαιμονίων' - 'en to arkhonti ton daimonion' - 'in the prince of demons; by the prince of demons'. The situation is similar to the previously discussed passage
https://oleksandr-zhabenko.github.io/en/commentaries/23072024.html
Rather, the second, for the first only indicates the state of Jesus, while the second answers the question of how He did it, according to those who fought against Him.
Matthew IX, 35 — 'ἐν ταῖς συναγωγαῖς' - 'en tais synagogais' - 'in the synagogues'.
For information about the readings from the Gospel, please refer to the link:
https://oleksandr-zhabenko.github.io/en/commentaries/23072023.html
Glory be to Thee, our God, glory be to Thee!